The modern period also brought about a new 'fundamentalist' movement, which came with a reinterpretation of Islam and its own stance on jihad. The fundamentalists tended to focus less on legal…

The modern period also brought about a new ‘fundamentalist’ movement, which came with a reinterpretation of Islam and its own stance on jihad. The fundamentalists tended to focus less on legal arguments and more on the moral justifications and the underlying ethical values of the rules of jihad. Unlike modernist scholars, fundamentalists do not believe that jihad can be divided into ‘offensive’ and ‘defensive’ jihad. In their view, jihad is universal revolutionary struggle and that the modernists’ search for moral justifications for jihad is senseless because jihad is prescribed by the Qur’an. At the same time, fundamentalists say that there are offensive and defensive aspects of jihad. According to fundamentalists, the offensive aspect is to resist all states and governments that govern according to principles contradictory to those of Islam, especially if the principles on which they govern are founded on the sovereignty of people. Fundamentalists define the defensive aspect of jihad as: first, the importance of protecting Islamic-owned territory with the intent of expansion and second, the fact that Islam protects people from anything that hinders their freedom and emancipation. Many contemporary fundamentalists were influenced by Ibn Taymiyya and Sayyid Qutb’s perspectives on jihad. This is evident in the Wahhabi movement, founded by Muhammad ibn Abd al-Wahhab in the 18th century, who was greatly influenced by Ibn Taymiyya. The Wahhabi movement accepted Ibn Taymiyya’s doctrines regarding jihad, such as labeling anyone not adhering to one’s (i.e., the Wahhabis’) particular interpretation of Islam an unbeliever. Ibn Taymiyya’s doctrines about jihad are also accepted by ISIS, who strongly believe in the armed struggle aspect of jihad against non-Muslims and even Muslims who do not adhere to their interpretation of Islam.

Evidence

Many contemporary fundamentalists were influenced by Ibn Taymiyya and Sayyid Qutb’s perspectives on jihad. This is evident in the Wahhabi movement, founded by Muhammad ibn Abd al-Wahhab in the 18th century, who was greatly influenced by Ibn Taymiyya. The Wahhabi movement accepted Ibn Taymiyya’s doctrines regarding jihad, such as labeling anyone not adhering to one’s (i.e., the Wahhabis’) particular interpretation of Islam an unbeliever. Ibn Taymiyya’s doctrines about jihad are also accepted by ISIS, who strongly believe in the armed struggle aspect of jihad against non-Muslims and even Muslims who do not adhere to their interpretation of Islam. — Asena Karipek, Portrayals of Jihad, 71 (#corroborates, via linked claim)

Categorization

• corroborated: 2 independent passages support this claim
• XREF: connects to: Mehmed Ali rushed half-trained troops to Arabia to fight the Wahhabi revolt.; The Qur’an references jihad in several places. It carries different meanings based on context. For example, some verses deal with jihad in warfare. Extremist and terrorist Muslims often use these verses to justify aggressive holy war against non-Muslims. They freely declare jihad and justify attacks and murders of all who do not join their campaign. For example, according to a 2016 study conducted by the Carter Center, a non-governmental organization devoted to advancing human rights and alleviating human suffering established by Jimmy Carter in 1982, two of the verses most utilized by ISIS to justify violent jihad are from Surah Tawbah.; There is no universally accepted definition of jihad and nor has there ever been throughout history. There is not even one definition currently accepted by all Muslims. Rather, the doctrine of jihad is the product of the interpretations of various individuals and authorities and how they have applied the principles of sacred texts in various historical and political contexts. (+14 more)

Related

• In their view, jihad is universal revolutionary struggle and that the modernists’ search for moral justifications for jihad is senseless because jihad is prescribed by the Qur’an. At the same… (similarity 0.91)
• Ibn Taymiyya’s doctrines link Wahhabism and ISIS through takfir (similarity 0.90)
• By the end of the 19th century, Khan’s interpretation of jihad as defensive warfare became popular in the Middle East, especially in Egypt. This was due to the adoption of this ideal by Muhammad… (similarity 0.90)
• According to Abu Bakr al-Baghdadi, the leader of ISIS, believers are those who defend themselves when they are oppressed, and among the oppressors are the camp of the Jews, the crusaders, their… (similarity 0.88)
• Early Salafism was not anti-state or revolutionary (similarity 0.83)
• Jihad means struggle and carries a contested internal and external history (similarity 0.83)
• In general, disagreement among Muslims regarding the use of jihad has been deeply influenced by social and political contexts. In fact, in recent decades, many Muslims believe it is their right or… (similarity 0.83)
• ISIS justifies violent jihad primarily with two verses from Surah Tawbah (similarity 0.83)
• Modern Islamic scholars define jihad as spiritual striving, not holy war (similarity 0.82)
• Most Islamic scholars reject jihad as a tool for forced conversion (similarity 0.82)
• Al-Baghdadi uses this verse to justify attacks on non-Muslims, especially in the West. However, various Qur’anic commentators have interpreted this verse as a reference to a pre-Islamic king who… (similarity 0.79)
• The alleged Wahhabi conspiracy was a British phantom conflating disparate Muslim movements. (similarity 0.78)
• Jihad spans warfare, inner struggle, defending the oppressed, and serving parents (similarity 0.78)

Broader Connections

• In their view, jihad is universal revolutionary struggle and that the modernists’ search for moral justifications for jihad is senseless because jihad is prescribed by the Qur’an. At the same… #expands (0.95)
• Ibn Taymiyya’s doctrines link Wahhabism and ISIS through takfir #corroborates (0.85) — Asena Karipek, Portrayals of Jihad, 71
• According to Abu Bakr al-Baghdadi, the leader of ISIS, believers are those who defend themselves when they are oppressed, and among the oppressors are the camp of the Jews, the crusaders, their… #exemplifies (0.80)
• By the end of the 19th century, Khan’s interpretation of jihad as defensive warfare became popular in the Middle East, especially in Egypt. This was due to the adoption of this ideal by Muhammad… #responds-to (0.70)
• Modern Islamic scholars define jihad as spiritual striving, not holy war #contradicts (0.55) — Asena Karipek, Portrayals of Jihad, 69
• In general, disagreement among Muslims regarding the use of jihad has been deeply influenced by social and political contexts. In fact, in recent decades, many Muslims believe it is their right or… #expands (0.50)
• This opinion stems from a verse in the Qur’an that states that there is no compulsion in religion. They also point to other verses that seem to suggest Islam’s acceptance of a diversity of… #responds-to (0.50)
• Jihad means struggle and carries a contested internal and external history #expands (0.45) — Green, Todd H, The Fear of Islam_ An Introduction to…, 285
• During the October war of 1973, Abd al-Halim Mahmud, the rector of Al-Azhar University in Egypt, expressed his opinion that jihad even goes beyond Islam and that it is an obligation for everyone… #expands (0.40)
• Early Salafism was not anti-state or revolutionary #contradicts (0.30) — Deepa Kumar, Islamophobia and the Politics of Empire, 305